'Who have deserved well of the Church and Commonwealth': the Aberdeen Doctors, Bishop Forbes, and the gathering storm

We have seen how Alexander Scrogie, one of the Aberdeen Doctors, in his sermon marking the funeral of Bishop Forbes (d.1635), spoke foreboding words, seeing in the death of Forbes the removal of a much needed wise, prudent, moderating voice from the Church and Kingdom of Scotland. As the sermon continued, Scrogie again pointed to the forces threatening the peace of Church and Kingdom:

And GOD, by the Prophet, hath for ever commended to the Church, David his Epitaph, and Funerall Song, of wicked Saull, and Ionathan his sonne. He decoreth them, as if God from Heaven had said, that the Captaynes of the Armies of Israell should not bee convoyed to the graue without honour, and teares. And, no lesse they who haue deserved well of the Church and Common-wealth; who haue put to flight the enemies, with the sword of their mouth, and of the Spirit; than they which haue slayne them with the mouth and edge of the Sword, and by Armies.

Forbes and other eirenic voices used "the sword of their mouth, and of the Spirit". Other forces, however, were gathering in Church and Kingdom, prepared to use "the mouth and edge of the Sword". Reading Scrogie's sermon, his sense of heavy foreboding can still be felt. The caution, wisdom, and - of course - realpolitik with which James VI/I had moulded the Church of Scotland as a national episcopal church, akin to the Churches of England and Ireland, while yet retaining a distinctive character, had called forth figures such as Bishop Forbes. He had provided a theological rationale for the Jacobean Church of Scotland and with skilful eirenicism defended its ecclesiastical order: the sword of mouth and Spirit.

Forbes' death encouraged those who despised that eirenicism and his fidelity to the episcopal order of the Church of Scotland:

And especiallie in these dayes it is needfull, that in charitie wee testifie the trueth of our brethren departed, and mayntayne their fame, and justifie them from the calumnies of the wicked, who open their mouthes, to prattle agaynst Pastors, both living and dead; vnthankfullie rendering evill for good; and cruellie censuring on bare Rumour, agaynst Charitie; especiallie them of most eminent place. As before the person was wont to beare of manie blowes from the function; nowe the function woundeth the person. And that which should command respect, brandeth them; mens inconsiderate zeale breeding monstrous conceptions, vncharitable censures, and envie of their greatnesse ...

As one reviewer of a 1952 biography of Forbes stated, he was "by birth and learning, wisdom and character the ornament of his order". No wonder, then, that those of "inconsiderate zeal" and "uncharitable censures" assaulted his memory.

At the conclusion of the above paragraph in his sermon, Stogie included a short Latin phrase:

Mortuis leonibus, vivi lepores insultant.

When lions are dead, living hares leap upon them.

The lion had died, he who had well-served the peace of the Church and Commonwealth. His wise, prudent defence of the national, episcopal Church of Scotland, under the Crown, was no longer heard, albeit that the Aberdeen Doctors bravely continued to set forth his vision in the face of the gathering storm.

(The first picture is a 17th century depiction of Aberdeen, Forbes' episcopal see and home of the two universities, Marischal College and King's College, in which the Aberdeen Doctors taught.)

Why I support the ordination of women: a High Church reflection

A number of commenters on this blog have asked about my occasional expressions of support for the ordination of women to all three orders. With some hesitation, I have decided to post a summary of my own views on this matter. The hesitation is because I have sought on this blog to focus on issues and themes which can unify those who identify with or have respect (grudging or otherwise!) for what we might term 'classical' Anglicanism (the Anglicanism of the Formularies and - yes - of the Old High Church tradition). Some oppose the ordination of women (and I have friends and colleagues who do so, Anglo-Catholic, High Church, and Reformed Evangelical). Some of us support it (again, friends and colleagues covering a wide range of theological traditions). Below, I have organised my thinking around 5 points (needless to say, no reference to Dort is implied). 1. The Declaration for Subscription required of clergy in the Church of Ireland states: (6) I promise to submit ...

How the Old High tradition continued

Charles Gore's 1914 letter to the clergy of his diocese, ' The Basis of Anglican Fellowship ', can be regarded as a classical expression of the Prayer Book Catholic tradition. A key part of the letter - entitled 'Romanizing in the Church of England' - addressed the "Catholic movement", questioning beliefs and practices within it which tended to "a position which makes it very difficult for its extremer representatives to give an intelligible reason why they are not Roman Catholics". Gore provides the outlines of an alternative account and experience of catholicity within Anglicanism, defined by three characteristics. What is particularly interesting about these characteristics is their continuity with the older High Church tradition. Indeed, the central characteristic as set out by Gore was integral to High Church claims over centuries: To accept the Anglican position as valid, in any sense, is to appeal behind the Pope and the authority of t...

The Prayer Book's theology of eucharistic consecration: Why individual cups should be rejected

The common cup may now be shared. So says the Church of England's most recent Covid-19 guidance , issued on 25th January, repeating the guidance given in December. It is, therefore, a rather odd time to renew the campaign to allow the administration of the Eucharist by means of individual cups : after all, the Covid-19 restrictions are being eased across society, the bishops have judged it appropriate to restore the Chalice to the faithful, and there is now no pressing need to consider alternatives. Unless, of course, this campaign has never really been about public health concerns but, rather, about altering Anglican eucharistic practice and theology . The Book of Common Prayer 1662 makes clear, explicit provision for what is to happen with "consecrated Elements" remaining after the faithful receive the Sacrament: When all have communicated, the Minister shall return to the Lord's Table, and reverently place upon it what remaineth of the consecrated Elements, coveri...

laudable Practice

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